Tatar patronization. Meanwhile, the most important factors in Azerbaijan were a cultural "de-Iranization" and hostility against non-Turkic ethnicities. Still, Jadidism remained a project for the elites up until 1917, with the Kadimists traditionalism prevailing among the majority of the Muslim population. The reason for Jadid dominance can instead be found in the fact that the introduction of a rational, public discourse about necessary reforms of society was itself an integral part of their program, while the Kadimists accepted the new ways of communication only grudgingly. This should also have an effect during and after the 1905 Revolution, when the conflict between Jadids and Kadimists took a back seat to all-Russian Muslim organization. History First congress Between 1904 and 1907, old problems of the Russian Empire (rising politicisation, economic crisis and agrarian question) met with short-term causes, especially the St. Petersburg Bloody Sunday. Together, they resulted in the 1905 Russian Revolution. During the next years, a decay of autocratic power allowed opposition groups to discuss the foundations of the Russian state in a never-before seen scope. The Muslims of Russia also took part in this discussion. The main figure was Abdurasid Ibragimov. He was a Tatar Ulama who had emigrated to Istanbul in 1893 as protest against the Russian policy regarding Islam. In 1904, he was deported to Odessa on demand of the Russian government. He was soon let go there and minister of the interior Pyotr Sviatopolk-Mirsky even encouraged him to write a petition to the Tsar in the name of Russia's Muslims. With this petition, Ibragimov succeeded in starting a large-scale campaign of Muslims, especially of Jadids. On January 23, 1905, leading members of Muslim Kazan first met, including not only Ulama but also intellectuals and merchants. They sent letters to Gaspirali and other Muslims in the Crimea and the Caucasus in which they invited them to a meeting in St. Petersburg. At a second meeting, they adopted a draft resolution in which they connected specifically Muslim demands (inclusion of Muslims in the process of drafting laws that concerned them, autonomy of the spiritual administration) with general liberal demands. During the summer, Muslim delegations from the whole empire met in St. Petersburg. For the first time able to lead an encompassing discussion, a base consensus of Jadid reform interests soon became apparent. On April 8, the delegations arranged an All-Russian Muslim Congress in Nizhny Novgorod. In order to cover